I Want To Impress God

[00:00:04] Speaker A: I thought long and hard about the [00:00:08] Speaker B: most sensitive way to introduce this message. And I came up with this line. I want God to be impressed by my life. Shabbat Shalom. [00:00:28] Speaker A: I do. [00:00:28] Speaker B: I want that. I actually work toward that. And I know how that sounds to some people. Like I'm on a very, very bad road. Like I'm trying to earn something that's supposed to be free. Like I've missed the whole point of grace. Like that is exactly what we're supposed to not do, [00:00:54] Speaker A: is to strive. [00:00:56] Speaker B: But before anyone reaches for Romans 4, faith alone not works, I'll ask you something simple. Is there anything wrong with striving to impress God? You can hold your opinions, and then at the end, you can render a stronger one. It's strong language to use the word impress. I thought about that. In all seriousness, I did think about it. It makes people feel weird. [00:01:35] Speaker A: But I ask, do you try if [00:01:37] Speaker B: your parents are living, if you're young or old, no matter the age, do [00:01:42] Speaker A: you try to make your parents proud? Do you want them to look at [00:01:49] Speaker B: your life and feel something, Admiration, respect at the person that you've become? Do you work to earn your spouse's appreciation, even though they love us? [00:02:03] Speaker A: When you do something thoughtful, something sacrificial, something that costs something, aren't you hoping that they notice it? Aren't you hoping that that deepens something between you? When your kids are watching you, do [00:02:18] Speaker B: you want them to be impressed by you? [00:02:21] Speaker A: Do you want them to admire who you are, Happy that you are their parent? Do you work at being the kind [00:02:29] Speaker B: of person that your children can look up to? You thought it was just going to be about parents? No, it goes the other way. Here's the thing. [00:02:42] Speaker A: Of course you do. I hope. I hope you do. That's not manipulative. That's not even. That's not tit for tat. That's how relationships work, healthy relationships. And here's the thing. It works. It actually works. When you serve people consistently, when you're generous, when you show up, when you listen, when you sacrifice, when you love. Invisible, tangible ways. People take notice of these things, and they respond to these things. And the relationship tightens and deepens and trust builds and love grows. Why, I ask, would we assume. Why have we bought into the idea in any way that God is less [00:03:32] Speaker B: relational than our own families? [00:03:37] Speaker A: Why would we assume that the God who made us for relationships, who calls himself our Father, who describes himself as a husband to Israel, why would we assume that he is somehow unmoved by our Efforts to please him, or turned off by works immune to acts, displeased [00:04:03] Speaker B: by our efforts to impress him. When that means just to make him proud. And much of what I'm saying has [00:04:21] Speaker A: recently been sparked again by criticism that [00:04:26] Speaker B: I continue to hear, and it seems to be getting louder about how us Messianic Jews and gentiles engaging in what [00:04:33] Speaker A: one author recently called Torahism. Torahism. [00:04:43] Speaker B: It's a theological era where believers in Jesus come to see Torah observance as [00:04:49] Speaker A: necessary or normative for faithfulness. Oh my gosh. He's concerned that it could be normal [00:05:00] Speaker B: to try to live your life by the word of God. [00:05:04] Speaker A: Torahism, a system that recenters the Torah in a way that supposedly undermines the [00:05:14] Speaker B: Gospel of Jesus Christ. And according to him, this very dangerous category includes Messianic Judaism, even if it's [00:05:21] Speaker A: well balanced, and rejecting one law, theology and all kinds of stuff, it doesn't matter. And Christians who adopt Jewish practices out of conviction, curiosity or, or solidarity, which means everyone in the room, did you [00:05:38] Speaker B: know you have this disease? Adding an ism to it really makes it like it really, really negativizes it. I made that word up and I like it. [00:05:52] Speaker A: Some of you came to Messianic Judaism from Christianity and we talked about this when we talked about the bridge. Someone probably told you, oh my goodness, [00:06:01] Speaker B: honey, I'm so worried about you. I'm so worried. That's legalism. [00:06:05] Speaker A: You're trying to earn something that's already been given. Why are you doing this? Maybe someone sent you an article about your pursuit of Torah and it is a rejection of the Gospel. God's not impressed. [00:06:18] Speaker B: Honey, it's about grace. [00:06:22] Speaker A: Don't you forget that. [00:06:24] Speaker B: Sweetie, I have seen the articles. [00:06:28] Speaker A: I've read the warnings. [00:06:30] Speaker B: We talked about those against. [00:06:32] Speaker A: There are churches and pastors and all kinds of people around the world warning the world about places like community, like Shalom Makin, communities like First Fruits of Zion organizations, and the very idea that gentiles might find something valuable in Torah. Or even Jews who are believers in Jesus who might still find something valuable [00:06:55] Speaker B: in Torah that would connect them to that. [00:06:58] Speaker A: He says it's dangerous. [00:07:00] Speaker B: Anyway, I want to speak to that. Not specifically, but that's a frame. [00:07:05] Speaker A: That's why I'm saying any of this, [00:07:08] Speaker B: because I just keep seeing it. [00:07:10] Speaker A: And I want to be a voice [00:07:12] Speaker B: that speaks something against that, actually, because [00:07:16] Speaker A: here's the revelation, the Damien, just tell it like it is. I don't care. [00:07:22] Speaker B: Moments that I have sometimes, which can be dangerous. [00:07:28] Speaker A: But here it is. I am and I think many of you are absolutely looking to impress God by your works. And furthermore, you should be. And furthermost, he likes it. [00:07:47] Speaker B: And I know some people somewhere squirmed a bit. But [00:07:56] Speaker A: God already loves us completely. We can't earn any more of his love. His love is unconditional. It's not based on our performance. [00:08:04] Speaker B: Here's a hard question. [00:08:07] Speaker A: Is that really how love works? Even unconditional love is unconditional love, unaffected love? [00:08:18] Speaker B: That's the question. [00:08:19] Speaker A: You have to think about it. Think about again your own children. You love them unconditionally. There's nothing that they could do to have you stop being their parent. But can they make you proud? Yes. They can. Do their choices bring you joy? Yes. Can they disappoint you? Yes. Can they grieve you? Yes. Strain the relationship even when it's completely undergirded by love? Yes. Of course they can. That's what it means to be in relationship with a real person who makes real choices. And you can apply it across all of your relationships. Because unconditional love does not mean frozen love. It doesn't mean nothing you do matters. And I want you to consider this imbalance which you'll actually have to think [00:09:09] Speaker B: about, because I did as I was writing it. [00:09:11] Speaker A: If nothing we do can move God to positively, if our striving and our service, and if that can't affect him at all, how unfair is it that our bad things do? Think about the imbalance. We're told that we can't do anything to earn God's favor. Our good works are what, filthy rags? God's love is unchanged by the things that we do. But then we sin, and suddenly what we do matters enormously. Suddenly there's wrath, there's consequence, there's eternal implications. So which one is it? Either what we do matters to God or it doesn't. You can't have a God who is completely unmoved by your works but deeply moved by your failure. It is an imbalance. [00:10:17] Speaker B: And the God of Scripture is not like that. He responds. He delights when we seek him. [00:10:23] Speaker A: When we serve others, he grieves when we turn away. He's in relationship with us. And relationship means both parties are affected by what the other one does. [00:10:37] Speaker B: For better or worse. The critics of, let's just call it works, righteousness, which is something else. But I'll talk about it. [00:10:48] Speaker A: I understand it. There's this desire to protect the truth, that we don't earn our way into the family. We don't purchase salvation, we don't Perform our way in. And that's right. [00:10:59] Speaker B: That's absolutely right. [00:11:00] Speaker A: That's never even been considered. Judaism has never considered that. By the way, you can't earn your way into being a child of God. That's established by covenant and faith and God's initiative. And your response, that's not a transactional thing. Now, the Protestant tradition has a category for what I'm describing. Justification. [00:11:27] Speaker B: That's how you get in. [00:11:28] Speaker A: That's grace through faith. [00:11:30] Speaker B: The fancy theological seminary terms, justification. That's how you get in. [00:11:35] Speaker A: But there's another term. It's called. [00:11:37] Speaker B: Anyone know it? [00:11:38] Speaker A: What's the other side of justification? Sanctification supposed to be what happens? That's supposed to be your effort, your obedience, your growth, your works. Luther and Calvin wrote about sanctification, but somewhere along the way, this distinction collapsed into this popular teaching called works righteousness. [00:12:01] Speaker B: It kind of started with Luther to [00:12:05] Speaker A: become this allergy to doing, to striving, to effort. [00:12:11] Speaker B: That's such a familiar word in this idea, striving. [00:12:14] Speaker A: So the seminaries have created the straight categories, but in the pews, the people absorb this simpler and very corrosive idea. Trying hard is suspicious. [00:12:32] Speaker B: And this has created generations, actually, generations, centuries of believers who are confused about what they're supposed to do with their lives. [00:12:45] Speaker A: I'm saved by grace. They know that works don't save them. But then what? What's the point of doing anything? Why build? Why strive? Why work? Why try? God's not impressed. As a matter of fact, maybe he's actually mad about it. [00:13:02] Speaker B: And that is mostly Paul's misinterpreted fault. It's not Paul's fault. It's the misinterpretation of Paul. And we spent a lot of time talking about Paul and what he told [00:13:15] Speaker A: gentiles, that Israel God is Israel's God. The covenant is Jewish, the Torah is Jewish. But guys, you're in. You're welcome. Inclusion, welcome covenant, access. You can be in relationship with God. And it was a call to become builders and creators, doers of good works instead of pagan works. And where are the good works to define? They're defined especially in Paul's time in the Torah. And somewhere along the way, that message got turned against again, any kind of human effort of any real substance. [00:13:57] Speaker B: So Paul's words are used to make building suspicious. And striving is dangerous. And to suggest that wanting to impress God with your work is the very thing that you are saved from. But let's take a different angle. Let's talk about works and push back on that, not with my opinions, but with this week's Torah portion. It's called Truma. It's in Exodus, [00:14:25] Speaker A: the tabernacle narrative, right? Who wants to talk about it? Rings and dies and ephods and stones and every other silver sockets. Longest narrative in the Torah starts right now. Truma. God says something absolutely incredible right at the beginning of speak to the people of Israel, that they take from me a contribution from every man whose heart moves him. You shall receive the contribution for me. And then he says it, V' asuli mikdash v' shekhanti bitocham. Why [00:15:02] Speaker B: let them build me a sanctuary that I may dwell among them. Okay, so what? We know it. [00:15:08] Speaker A: No, The God who spoke the universe [00:15:11] Speaker B: into existence, who doesn't need anything from [00:15:13] Speaker A: anyone, is saying it. The infinite God, omnipresent, uncontainable, not held in a structure. This God says to a recently freed slave bunch, hey, why don't you guys do something for me? [00:15:31] Speaker B: Why don't you build me something? [00:15:36] Speaker A: He doesn't need it, actually. Why would he give detailed instructions, the [00:15:44] Speaker B: measurements, the materials, the colors, if it [00:15:48] Speaker A: doesn't matter what we do? For one thing, the psalms are clear. The heavens are his throne, the earth is his footstool. What house could contain him? And yet he asks, build me something. Why would he ask if human effort is irrelevant to him? Apparently it's not irrelevant. There's a teaching in the Talmud in [00:16:13] Speaker B: Megillah 31, about the humility of God. And it says, wherever you see the [00:16:17] Speaker A: greatness of God, when, when you see him at his best, there he is, [00:16:22] Speaker B: his humblest God, the humble one. [00:16:26] Speaker A: The greater he is, the more he stoops down. And at Truma, this is a stooping moment for God. He could have just shown up. [00:16:38] Speaker B: He actually did, on Mount Sinai in a way manifested presence. [00:16:44] Speaker A: He could have done it any way he wanted, without any human involvement. He doesn't need permission, he doesn't need materials, he doesn't need craftsmen. But that's not what he does. He says, bring it. Bring your gold, silver, bronze, blue, purple, scarlet. Bring me your acacia, your oil, your spices, and then build. I want you to create. I want you to do something. He's inviting them. And listen, for those of us who [00:17:13] Speaker B: have or had little kids, here's the analogy. You have a project that needs to get done. Four year old Billy wants to help. He wants to help. [00:17:31] Speaker A: Is he going to be the ultimate [00:17:33] Speaker B: helper for you and your project? [00:17:35] Speaker A: He's actually probably going to not help at all and slow you down and make a mess. And if efficiency works, the goal, what would you say? Get away, Billy. No, [00:17:49] Speaker B: But that's not the goal. [00:17:51] Speaker A: The goal is partnership. The goal is forming them into some kind of person who builds things, who contributes, who knows they have something to offer, and in the process learns the reward of serving and even the feeling of bringing joy to dad. Cause I helped. We're not four year olds. But that's what God was doing with Israel. Do you understand it? He's inviting them into the work because partnership is forming even more real than on the mountain. You don't become partners by watching you build together. And the Talmud again speaks of Israel and people, humans becoming shut hafim partners. Shut hafim with God in creation, through justice, through Shabbat, through acts that are extending his work in the world. That word is the word you find for business partners. Think about that. They have a real stake, a real responsibility. It's not some silent partner. We're not silent partners. Shuta fim building partners. [00:19:06] Speaker B: It's true. [00:19:07] Speaker A: It's important. And we talk about obeying God and worshiping God and surrendering to God and all of it is vital. But partnering with God, building with God, rolling up your sleeves with God, working alongside the Creator of the universe, well, that's impossible. [00:19:30] Speaker B: That's not true. It's very possible, though. It's less familiar territory, especially for people [00:19:37] Speaker A: who have been formed by a theology that emphasizes human passivity to the point of irrelevance. [00:19:49] Speaker B: Just live here and pray and float around and sing songs and maybe you should build an orphanage. But ultimately you're getting out, you're going up. It's going to be great. You'll be with Cupid on the clouds. It's not cupid. It's a little cherubim or terrifying angels. But these cherubim are fat little babies with red cheeks and wings and a guitar. And you'll be able to play with them and they may have their guitar in tune. [00:20:14] Speaker A: It's gonna be incredible. It's gonna be incredible. No, no. [00:20:24] Speaker B: Human passivity where we feel irrelevant or [00:20:27] Speaker A: worse, prohibited from being creators. [00:20:31] Speaker B: Because that would be striving. But it's all over the scripture. And this is important. When I talk about work that pleases God. [00:20:40] Speaker A: I'm using the Tabernacle as an example. [00:20:42] Speaker B: But I'm not just talking about religious activity. [00:20:46] Speaker A: I'm not just talking about more prayers and more services and more pious activities. That's one kind of doing. It's important. But the Torah has something much bigger in mind. Because here's the problem. The Torah does not divide the sacred and secular life. The Torah may divide holy and common, but the sacred, secular, that distinction, that's a later invention. Religion as a thing you do in this little compartment of your life is a later invention in the Torah's framework. Adam tending the garden, that's work for God. Bezazel creating the tabernacle, that's work for God. Building a business with integrity, that's work for God. Raising children faithfully, that's work for God. It's all one category. Faithful building in the world by being image bearers of God. [00:21:47] Speaker B: The Tabernacle is just the first of many patterns. [00:21:53] Speaker A: God says explicitly what he wants. Your skill, your effort, your creativity, your donations to him sometimes, but often offered to the world that he created you to serve in, to work as an image bearer of God. He creates. [00:22:19] Speaker B: In Genesis 1. I propose to you actually, as I think about that, that serving him and serving others, [00:22:29] Speaker A: is there a way to make God happier? The answer is no. How do I know this? Because these are the things that Yeshua [00:22:39] Speaker B: said are the most important things. Serve God, Avodah, work for God and love and serve others. Genesis 1. He creates, he makes, he forms, he separates, he organizes, he speaks things into [00:22:57] Speaker A: being, and then he makes humans. And he says, have fun. [00:23:02] Speaker B: Actually, he says, have dominion. [00:23:04] Speaker A: Well, he does say, be fruitful and multiply. So he does say have fun. But he also says, have dominion. Fill the earth, subdue it, rule it, name the animals, tend the garden. That is a job description. He didn't actually say do religious things. God is a creator. And I use the term Betsalem Elohim in the image of God, which means [00:23:37] Speaker B: we too, create, build, organize, develop, cultivate. [00:23:42] Speaker A: And as I said, when you build a business, when you raise a family, when you create art, when you establish an organization, when you write something true, when you construct something beautiful, that is not a distraction from spiritual things, that you're doing spiritual things. [00:24:02] Speaker B: Without this distinction of religion and secular, you're imaging God. You're being what he made you to be. [00:24:10] Speaker A: And when part of doing those things involved what if, is there something wrong with in doing those things, it is [00:24:20] Speaker B: within your heart that God might look down on you and say, impressed. [00:24:29] Speaker A: Does that sound like heresy? Is that heresy? [00:24:38] Speaker B: My earthly father told me many times, I'm proud of you. That's impressive. One of the worst things in the world is when a child does not hear their parent say, I'm impressed. God made us from the inside out. You don't think that where God is greatest, his humility shines. You think it's beneath him to look at his child and say, man, Breezy, I'm impressed. I'm impressed with you today. I'm okay with it. Noah builds an ark. Abraham builds a family. Against some pretty significant odds, Moses builds a nation. Against bigger odds, David builds a kingdom. Nehemiah builds one. Walls. And God wanted them to. He told them to. [00:25:49] Speaker A: And when God put Adam in the garden, going way back to the beginning, he didn't actually say, pray more. [00:25:58] Speaker B: Did you hear that? [00:26:03] Speaker A: He said work. [00:26:07] Speaker B: He said, keep it, Adam. When God called Abraham, he didn't actually hand him a sudur. He didn't hand him a prayer book. He handed him a mission. And he said, go build a family, Abraham. Go become a nation. Bless the world. You want to talk builder? Then we'll talk about Yeshua the builder. He didn't just teach ideas or preach salvation messages, because he also built something very real. He built a community. Just followers. These were people that were bound to each other. [00:26:44] Speaker A: Eating together, traveling together, learning to function in the world. He created something that was going to outlast him. He trained people to live differently. How to handle money, how to treat enemies, how to resolve conflict, how to serve people without keeping score. That's a really difficult one. Practical stuff. Among all the other amazing things about what's coming. Groundbreaking life on the ground stuff. He was a builder who taught others to build. And there is proof in a parable called the Talents. [00:27:23] Speaker B: Right? The master gives his servants resources and money, actually. And he leaves. And when he comes back, what's the [00:27:31] Speaker A: first thing he asks now? How much did you pray while I was gone? I'm not speaking ill of prayer here. [00:27:37] Speaker B: I don't want you to misunderstand me, but that's not the question that was asked. What'd you do with it? [00:27:42] Speaker A: What did you do with it? What I gave you, what did you do with it? [00:27:51] Speaker B: You see, this is told to be. It's about making disciples. That's your whole purpose on earth, is to make disciples. It is one of your purposes on earth. But this is about much more than making disciples. It's about being profitable, doing something with what you've been given. Building, creative, multiplying. [00:28:09] Speaker A: And the servant who buried his talent, who played it safe, who did nothing with what he received, that's the one who gets condemned for doing nothing. This is interesting. It says he also, who had received the one talent, came forward. Master, I knew you to be a hard man who reaping where you did not sow gathering where you scattered no seed. [00:28:34] Speaker B: So I was afraid. [00:28:35] Speaker A: I went and hid your talent in the ground. Here, have what's yours. I built nothing. Have what you gave me back and go away. I look at our God. It's an aptly named parable. I look at our God given capabilities, our talents, and I see people who [00:29:00] Speaker B: don't use them to make a difference, as if they bury them in the ground. And at the end, what are we handing back to God? Here, you gave me this. You can have it back. This, the body he gave us and nothing more. Like you're renting it. No, baby, you own it [00:29:34] Speaker A: for your season. [00:29:36] Speaker B: God built it for you. This God built it for you. And he and Yeshua expect you to be working, building. Take what you've been given and make something of it. [00:29:48] Speaker A: And at the end of the ministry, [00:29:50] Speaker B: Yeshua looks at these 12 guys and he says, guess what, guess what. [00:29:54] Speaker A: Whoever believes in me is going to do even greater things. [00:30:00] Speaker B: I've always loved that scripture. [00:30:02] Speaker A: Even greater things not. Hey, sit back and watch what's about to happen right here. Get out there and do greater things, guys. I've given you the power to do it. Let's go, Paul. [00:30:18] Speaker B: Well, there's a scholarly debate about whether or not Paul actually wrote Ephesians. [00:30:23] Speaker A: It's called the disputed letter of Paul. But the author of Ephesians or Paul captures this so well in Ephesians 2. For we are his workmanship created in Messiah Yeshua for good works, which God [00:30:38] Speaker B: prepared beforehand that we should walk in them. [00:30:41] Speaker A: Created for good works. [00:30:43] Speaker B: It was always the plan. So back to the tabernacle, just real quick. When Israel built it, it was the center of the world. [00:30:54] Speaker A: The camp was arranged around it. Everything in the physical world reminded there's a place right there where heaven and earth meet. And guess what? We built it. God gave them the blueprint. But human hands shaped the gold and the fingers wove the fabric and the skill carved the wood and mixed the incense. And when it was done, they could look at it and say, we made this with God, but for God. And he's really happy. Those people, slaves in Egypt whose labor previously was coerced and exploited, and it meant, meant nothing except survival. That's not creating. That's called slavery. But now they're building this beautiful thing for God. And in the building there's this transformation. Slaves into partners like your 4 year old who comes along and he may have completely messed it up, but he's connected to dad now and that means something. [00:32:05] Speaker B: And this is what the right kind of work does for the right purpose, for the right masters. It can change you. So, yep, here's the deal. [00:32:15] Speaker A: I want God's love in my life and yours. And thankfully, I think we have it. As a matter of fact, I know we have it. We have that. It's settled. [00:32:27] Speaker B: We are God's children. But as I said at the beginning, [00:32:30] Speaker A: I want him to be impressed by your life and by my life. The parable of the talents don't just [00:32:38] Speaker B: reduce that to saving souls. [00:32:42] Speaker A: I want his favor, his delight, to hear his well done. That I'm working for. I'm working for that, without a doubt. And I'm not ashamed of it. And I have absolutely no guilt or fear in saying that, and neither should you to anyone ever who asks, [00:33:04] Speaker B: Because that's what he made us for, to partner with him in the ongoing work of the world, whether it's building here. Literally. [00:33:12] Speaker A: We show up here week after week. [00:33:14] Speaker B: We honor the Shabbat, we keep the feast. [00:33:16] Speaker A: We study the Torah. We build a community in Macon, Georgia. We do. That's bad? Of course not. We're building things. Or you're out there doing it. You're building businesses that serve people. You're raising families with intention. You're creating things, showing up for your neighbors, using it. That's truma. That's showing up with what God gave you. And why wouldn't we think he's impressed? Especially in a world where there aren't [00:33:45] Speaker B: that many people who do that? Truma means lift up from the root. [00:33:54] Speaker A: Lift up something you elevate from what you have and you offer freely. [00:33:59] Speaker B: It's not a requirement. It's not a compelling. It's not a religious duty, really, from [00:34:05] Speaker A: everyone whose heart who moves him. [00:34:07] Speaker B: That's what God said. [00:34:08] Speaker A: But that God likes that. The voluntary contribution, Truma, the skill, because [00:34:16] Speaker B: you want to the make me a place where I can dwell kind of effort, whether that place is a sanctuary or your home or a community or whatever. Builders, not bystanders. I love that phrase, and it's ours. So there is a tension that I'm not going to address right now because [00:34:50] Speaker A: it is undeniable that that drive can [00:34:53] Speaker B: at times go wrong. I understand that in the world, we can lose sight. The same energy that constructs a tabernacle can construct a shiny bovine, a golden calf. The same ambition that creates is also able to corrupt. So how do we hold that together? How do we embrace the call to build without letting it consume or become completely about us? Well, next week I want to dig into that. There's no way to do it this time. There is. One of the great modern orthodox thinkers of the 20th century was a guy named Rabbi Joseph Soloveitchik. He was utterly and absolutely brilliant. But I want to share something from a powerful framework for him, from him understanding the two sides of what I'm talking about, who we are, the part that wants to achieve and the part that wants to surrender. And both of those are God given things and we learn to work with those. But for today, of course, I'm going to leave you with a Rabbi Jonathan Sacks quote of Blessed Memory Society. Like the tabernacle is the home we must build together with God and with each other. And when we do that, we become like God. If that makes you uncomfortable, it's a long imitatio DEI to imitate God made in his image as we were called to be. And you were made to build. And he delights in your effort. So never forget that. Shabbat Shalom. [00:36:53] Speaker C: I'm Darren with Shalom Macon. 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